Women and Men in the Fourth Gospel

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Reta Halteman Finger - January 2, Lesson 17 - Jesus continues, pursuing the image of bread coming down from heaven. Just as manna came from heaven, so he has come from above to bring life to the world. It is a reminder of incarnation, the Word who descends to human level and lives among us Reta Halteman Finger - December 19, Lesson 16 - "Perhaps one reason I find this analogy meaningful is because I relate to Jesus more as a human and less as a divine figure whose feet rarely touch the ground. Becoming flesh is the point of 'Immanuel—God with us. As a result, they miss the point of the downward thrust of Incarnation.

Reta Halteman Finger - December 5, Yet all they need to do is put their trust in, and give total loyalty to, the One whom God has sent Reta Halteman Finger - November 14, Acting as his own lawyer in Jerusalem , Jesus now dons a Red Cross hat as he heals many on the eastern shore of the Sea of Galilee This draws a huge crowd, who, out of need or curiosity, forget to pack a lunch. In , the Great Physician becomes Mother Jesus as he personally distributes food to his dependents.

For once in their lives, these peasants eat until they can eat no more. For once, there are leftovers. Reta Halteman Finger - October 31, Here he declares 'not guilty! Reta Halteman Finger - October 18, If we read John , this is exactly what we see. Reta Halteman Finger - September 26, Lesson 11 - "Scholars differ on how the pool was used, but its reputation of having intermittent healing properties when the water bubbled up suggests it may well have been used by Romans and Jews alike as an Asclepion.

The son of the Greek god Apollo was Asclepius, worshiped as a healer and 'savior. Here in the heart of the Holy City came the desperate sick. Whether through Yahweh or Asclepius, all they wanted was health and wholeness. Reta Halteman Finger - September 12, Lesson 10 - The conclusion is distinctly Johannine. Many people witness a miracle but miss what it signifies. Little by little, Jesus gathers believers who can read signs.

Reta Halteman Finger - August 29, Lesson 9 - But place does not matter, asserts Jesus. God is spirit; we must worship God within our spirits, for God is actively seeking such people to relate to This is a bold assertion. For a Jew, only the temple at Jerusalem was sacred. Now Jesus challenges place, just as he had Jewish ritual law at the Cana wedding!

Lesson 4. For a moment she pauses, uncertain. Reta Halteman Finger - August 15, Lesson 8 - The Samaritan woman is neither shepherdess nor virgin, and Jesus is no wife-hunter. But the physical, created world is never seen as evil. Rather, many aspects of our earthly life point the seeker to spiritual reality. We cannot control the wind; likewise we cannot control the Spirit moving among us. Lesson 6 - As we shall see in the lessons that follow, irony pervades these accounts. Theologian Nicodemus never understands Jesus. Before long, dialogue vanishes into a monologue by Jesus as his client creeps away under cover of darkness.

But the nameless woman is the real theologian, conversing longer with Jesus than anyone else in this Gospel. Reta Halteman Finger - June 19, Reta Halteman Finger - June 6, Lesson 3 - Throughout this chapter to verse 42, the persons and careers of the Baptist and Jesus are intertwined. It is powerful, it is essential, but it is unrelentingly secondary. Note how John forcefully defends his authoritative actions, yet asserts he is only an agent of someone else. Reta Halteman Finger - May 24, Lesson 2 - "What would Greek-speaking Jewish readers have drawn from this opening reflection on logos?

Hebrew sages of old were part of a movement that emphasized gaining wisdom through close observation of the natural world. See, for example, Proverbs , about observing the behavior of ants in order to live well. But these sages were not inventing wisdom; they were discovering it. For Wisdom was personified as a woman co-creating with God from the very beginning.

Read her exquisite poem in Proverbs Reta Halteman Finger - May 9, Lesson 1 - "I chose this Gospel for our second lesson series because I think it is the most thoroughly feminist writing in our New Testament. Latest Posts on CFT. Admin - September 20, Contact us: office [at] eewc [dot] com. Editor's Picks. Where She Is Blog October 12, Featured Post. FemFaith Authors - August 23, Port Elizabeth, Republic of South Africa. Speech act theory and Biblical interpretation. Neotestamentica 41 2 Brant, J.

Dialogue and drama: Elements of Greek tragedy in the Fourth Gospel. Peabody, MA: Hendrickson. Bratcher, R. The Bible Translator 26 4 Briggs, R. Words in action: Speech act analysis and Biblical interpretation: Toward a hermeneutic of self-involvement. S b. The uses of speech-act theory in biblical interpretation.

John Piper - Men's and women's roles

CurBS Brodie, T. Jesus as the new Elisha: Cracking the code. The Expository Times The Gospel according to John: A literary and theological commentary. Brown, C. In: V. Verbrugge ed. Carlise: Paternoster. Brown, G. Discourse analysis. Brown, R. The Gospel according to John, New York: Doubleday. The Anchor Bible. The community of the beloved disciple. London: Geoffrey Chapman. The churches the Apostles left behind. London: Cassell Ltd. An introduction to the Gospel of John. Moloney ed. Bruce, F. The background to the Son of Man sayings.

In: H. Rawdon ed. The Gospel of John: Introduction, exposition and notes. Bultmann, R. Theology of the New Testament. London: SCM. The Gospel of John: A commentary. Riches eds. Burge, G. Burkett, D. The Son of the Man in the Gospel of John. Sheffield: JSOT. JSNTSup The Son of Man debate: A history and evaluation. Burnett, F.

Women and Men in the Fourth Gospel: A Genuine Discipleship of Equals

Burridge, R. Review of Botha, J. Jesus and the Samaritan woman. JTS Bushell, M. BibleWorks for Windows, ver 3. Calvin, J. Carroll, J. Sickness and healing in the New Testament Gospels. Interpretation Carson, D. Recent literature on the Fourth Gospel: Some reflections. Themelios Selected recent studies of the Fourth Gospel.

The Gospel according to John. Carston, R. Relevance theory: Applications and implications. Pragmatics and Beyond New Series Carter, W. The prologue and John's Gospel: Function, symbol and the definitive word. JSNT Cassidy, R. John's Gospel in new perspective. New York: Orbis Books. Catchpole, D. The trial of Jesus: A study in the Gospels and Jewish historiography from to the present day. Chatman, S. Story and discourse: Narrative structure in fiction and film. Childs, B. Speech-act theory and biblical interpretation. SJT 58 4 Cho, S. Jesus as Prophet in the Fourth Gospel.

Sheffield: Sheffield Phoenix Press. NT Monographs Clark, B. Relevance theory. Coetzee, J. Hartin eds. Cohen, T. Illocutions and perlocutions. Foundations of Language Coloe, M. God dwells with us: Temple symbolism in the Fourth Gospel. Collegeville, PA: Liturgical Press. Structural analysis of Acts Combrink, H. Readings, readers and authors: An orientation. Neotestamentica Conway, C.

SBLDS Speaking through ambiguity: Minor characters in the Fourth Gospel. BibInt There and back again: Johannine history on the other side of literary criticism. In: T. Moore eds. Cook, J. The structure and persuasive power of Mark: A linguistic approach. Atlanta, GA: Scholars Press. Cook, M. The Gospel of John and the Jews. Review and Expositor Countryman, L. The mystical way in the Fourth Gospel: Crossing over into God.

Philadelphia, PA: Fortress. Craffert, P. The origins of resurrection faith: The challenge of a social-scientific approach. Cullmann, O. Early Christian worship. Studies in Biblical Theology. The Christology of the New Testament. Culpepper, R. Anatomy of the Fourth Gospel: A study in literary design. Reading Johannine irony. In: R. Black eds.

The Gospel and Letters of John. Nashville, TN: Abingdon Press. Interpreting Biblical Texts. Symbolism and history in John's account of Jesus' death.

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Danby, H. The Mishnah. Davids, P. Rich and poor. Davies, M. Rhetoric and reference in the Fourth Gospel. De Boer, M. Narrative criticism, historical criticism, and the Gospel of John. Bieringer, D. Vandecasteele-Vanneuville eds. Assen: Royal van Gorcum , pp. Deissmann, A. London: Hodder and Stoughton. De Jonge, H. The 'Jews' in the Gospel of John. De Klerk, J. A new look at Jesus. Pretoria: Van Schaik. Derrett, J. Law in the New Testament: The parable of the unjust judge. NTS John read with Isaiah , Evangelical Quarterly Derrida, J. Signature event context. Glyph Limited inc Dockery, D.

John A narrative discourse study. Occasional Papers in Translation and Textlinguistics Dodd, C. The interpretation of the Fourth Gospel. Historical tradition in the Fourth Gospel. Domeris, W. Christology and community: A study of the social matrix of the Fourth Gospel. Journal of Theology for Southern Africa Sociological and social historical investigations.

Jesus and Women in the Gospel of John

In: P. Portraits of Jesus: John, a contextual approach to Bible study. London: Collins. Douma, J. The Ten Commandments: Manual for the Christian life. Phillisburg, NJ: P. Draper, J. Temple, tabernacle and mystical experience in John. Duke, P. Irony in the Fourth Gospel: The shape and function of a literary device.

Du Plessis, I. Applying the results of socio-historical research to narrative exegesis: Luke as case study. Du Plessis, J. Clarity and obscurity: A study in textual communication of the relation between sender, parable and receiver in the Synoptic Gospels. Stellenbosch: University of Stellenbosch. Pragmatic meaning in Matthew Why did Peter ask his question and how did Jesus answer him? Speech act theory and New Testament interpretation with special reference to G.

Leech's pragmatic principles. Du Rand, J. The characterization of Jesus as depicted in the narrative of the Fourth Gospel. A syntactical and narratological reading of John 10 in coherence with chapter 9. In: S. Fortna eds. Johannine perspectives: Introduction to the Johannine writings. Pretoria: Orion. The creation motif in the Fourth Gospel: Perspectives on its narratological function within a Judaistic background. In: G. Maritz eds. Edersheim, A. The temple: Its ministry and services. Sketches of Jewish social life: In the days of Christ. The life and times of Jesus the Messiah.

Elliott, J. What is social-scientific criticism? Minneapolis, MN: Fortress.

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Ellis, P. The genius of John: A composition-critical commentary on the Fourth Gospel. Collegeville, MN: Liturgical Press. Endo, M. Creation and Christology: A study on the Johannine Prologue in the light of early Jewish creation accounts. Tubingen: Mohr Siebeck. Esler, P. The first Christians in their social worlds: Social-scientific approaches to New Testament interpretation.

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London: Routledge. Estes, D. The temporal mechanics of the Fourth Gospel. Leiden: Brill Academic Publishers. Evans, D. The logic of self-involvement: A philosophical study of everyday language with special reference to the Christian use of language about God as Creator. Farmer, D. John 9. Fenton, J. Fiorenza, E. In memory of her: A feminist theological reconstruction of Christian origins. Fortna, R. The Gospel of signs: A reconstruction of the narrative source underlying the Fourth Gospel. Fowler, P. Manual of Greek exegesis for preachers. Freyne, S. Vilifying the other and defining the self: Matthew's and John's anti-Jewish polemic in focus.

Frerichs eds. Chico, CA: Scholars Press , pp. Frye, N. AAnatomy of criticism: Four essays. Kerr, A. The temple of Jesus' body: The temple theme in the Gospel of John. Godet, F. Commentary on the Gospel of John, vol. Grayston, K. The Gospel of John. Narrative Commentaries. Grice, H. Logic and conversation. Morgan eds. Further notes in logic and conversation.


Cole ed. Grigsby, B. Washing in the Pool of Siloam: A thematic anticipation of the Johannine cross. NovT 27 3 Gros Louis, K. Some methodological considerations. Gutt, E. Translation and relevance: Cognition and context. Oxford: Blackwell. Gutzke, M. Plain talk on John. Haenchen, E.

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John 2: A commentary on the Gospel of John. Hagerland, T. John's Gospel: A two-level drama?

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Hakola, R. Identity matters: John, the Jews and Jewishness. NovT Sup Halliday, M. Language as social semiotic: The social interpretation of language and meaning. London: Edward Arnold. Hanson, K. BTB BTB Readers Guide. Hare, D. The Son of Man tradition. Minneapolis, MN: Augsburg Fortress. Harner, P. Biblical Series Relation analysis of the Fourth Gospel: A study in reader-response criticism. New York: Mellen Biblical Press. Harris, E. Prologue and Gospel: The theology of the Fourth Evangelist. Hartsock, C.

Sight and blindness in Luke-Acts: The use of physical features in characterization. Harvey, A. Jesus on trial: A study in the Fourth Gospel. Haverkate, H. A speech act analysis of irony. Journal for Pragmatics Hawthorne, G. Prophets, prophecy. Hendriksen, W. London: The Banner of Truth Trust. New Testament Commentary. Hengel, M. The Johannine questions. Hirsch, E. The aims of interpretation. Holleran, J. Seeing the light: A narrative reading of John 9. I: Background and presuppositions. Ephemerides Theologicae Lovanienses 69 1 II: Narrative exposition.

Ephemerides Theologicae Lovanienses 69 4 Horbury, W. The benediction of the Minim and early Jewish - Christian controversy. JTS 33 1 Hoskyns, E. The Fourth Gospel. London: Faber and Faber Limited. Howard, J. The significance of minor characters in the Gospel of John. Bibliotheca Sacra Howard, W. The Gospel according to St. The Interpreter's Bible. Howard-Brook, W. Becoming children of God: John's Gospel and radical discipleship. Hunt, S. Character studies in the Fourth Gospel: Narrative approaches to seventy figures in John.

Hylen, S. Imperfect believers: Ambiguous characters in the Gospel of John. Iser, W. The implied reader. Ito, H. Command or petition? A speech act analysis of the parents' utterances in John cd. Acta Theologica 20 2 Johannine irony demonstrated in John 9: Part 1. Neotestamentica 34 2 Johannine irony demonstrated in John 9: Part 2. Acta Theologica 21 1 Macrospeech act for John 9. Narrative temporality and Johannine symbolism. Acta Theologica 23 2 Literary analysis on Johannine irony. Iverson, K. Mark as story: Retrospect and prospect.

Jacobs, L. But stoning him for religious reasons will only turn the common people against them. Rome must view him as a political threat and crucify him for rebellion. Why else would they have brought him to Pilate? Reta Halteman Finger - December 18, Lesson 40 - "Then add to this complicated political system another category: the Jewish rebels and messiahs who believed God wanted them to violently overthrow the Romans. Such unrest pushed the priestly caste more strongly toward cooperation with the Roman governor and against the peasants, who comprised 90 percent of the population.

Reta Halteman Finger - December 4, Lesson 39 - "Jesus is in control of the situation. He knows 'all that was to happen to him' v 4. He steps forward and questions first: 'Whom are you looking for? As they scramble to their feet, the question and the replies are repeated again: 'I told you that I AM! Only the inferior are controlled by those above them. Reta Halteman Finger - November 20, Lesson 38 - "Although the patron-client relationship is used between humanity and God, Jesus is clear that this should not be practiced among believers.

Instead he asks God to 'protect them…so that they may be one as we are one' v No more pulling rank over others because of higher social status. That is how 'the world' works. Reta Halteman Finger - November 7, Lesson 37 - "The suffering Johannine communities are symbolized by a woman in labor We can imagine Jesus as an older woman ministering to her daughter who labors to bring forth a child. Reta Halteman Finger - October 24, It is taking others on their own terms and accepting them the way they are, understanding that hurtful behavior can come from personal insecurity or even mental illness.

Agape love demands a lot of humility. Reta Halteman Finger - October 2, Lesson 35 - "The 'key verse' in this section is verse 6, which many Christians know by heart: 'I am the way, the truth, and the life. No one comes to the Father except through me. Instead of 'not letting hearts be troubled' , this verse has troubled Christian hearts and those from other religions alike. Reta Halteman Finger - September 18, It is a great insult, a wish to utterly shame another. Reta Halteman Finger - September 5, Judas is part of a devilish plot that Jesus strongly suspects, and he realizes this will be his last meal with 'his own.

This is his last chance to demonstrate the kind of humble caring that members of the family of God need to have for each other. Reta Halteman Finger - August 21, Lesson 32 - "Unlike the Synoptics, however, this fourth Gospel does not describe Jesus as pleading for God to rescue him from death.

In this spirit, Jesus accepts his destiny: 'It is for this reason that I have come to this hour' Reta Halteman Finger - August 1, Lesson 31 - "Does it matter who came up with the parade idea? Jesus is already popular among the common people in Jerusalem, and his raising of Lazarus is the final sign of his right to be king in Israel John What better time to show him off than to a city crowded with Passover pilgrims!

Reta Halteman Finger - July 17, Lesson 30 - "The name 'Bethany' means 'house of affliction' or 'house of the poor,' which had to be outside of Jerusalem for purity reasons. Brian Capper, an Acts scholar, suggests that Martha, Mary, and Lazarus may have had Essene connections and have sponsored a poorhouse close to their home. Perhaps Jesus originally met these siblings through his concern for the poor. Reta Halteman Finger - July 4, But can it be literally true? In our experience, dead people do not come to life again. And if it did happen, why do the other Gospels omit such a dramatic event?

Reta Halteman Finger - June 10, Lesson 28 - "The other unanswered question is how Jesus came to know and love this family. Was he a cousin or other relative? Did the sisters run a hostel for pilgrims coming to worship at Jerusalem, and he stayed with them when he came? Whatever brought them together, it was such a loving, intimate friendship that both sisters felt free to reproach Jesus for not coming sooner.

Only these three siblings are known in this Gospel as 'beloved disciples. Reta Halteman Finger - May 29, Lesson 27 - "Leaving Thelma, I knew I would never see her again in this life. I did not expect Jesus to raise her as he had raised Lazarus. If we are older than 8 or 9, we know that dead persons do not come to life again. What then can we learn from a story about a man pulled out of his grave alive after four days?

Is it a story of hope? Or is it only a legend conveniently omitted by the Synoptic Gospels? Reta Halteman Finger - May 15, Should not the shepherds feed the sheep? You eat the fat, you clothe yourselves with the wool, you slaughter the fatlings; but you do not feed the sheep.

Reta Halteman Finger - May 2, Lesson 25 - "Jesus then names himself as the shepherd, the 'good shepherd' who lays down his life for the sheep How is Jesus 'good'? There are two common Greek words for 'good': kalos and agathos.